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THE SYSTEM OF SYADVADA
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that in some cases S is P, and in some other cases S is not P? But this is really evading the question, inasmuch as it gives us the results of enquiry with regard to two limited groups of facts, and does not answer the question that is put from the point of view of all cases at once. We know S is P in some cases, and S is not P in some other cases; but we are not asking that now. What we ask now is: what is S generally (that is, in all cases)?
Shall we seek to answer this with the observation that it depends. on the dosage, or in some such other way? This again will be an evasion, for in metaphysics we must have a direct answer to a direct question, and not a diplomatic shunting off the track.
Here we are brought face to face for the first time with the shortcomings of human speech which has no single word to express the thought that is surging up in the mind, in answer to the question. as regards the nature of S generally. For while the mind is fully conscious of the nature of the action of S generally, speech fails it completely when its aid is sought to express the notion in words. Whoever will dwell adequately on the question: what is S generally, i.e., in respect of all cases-whether it is P or not P ?-will soon understand the third category of the Jaina Metaphysics, according to which S may both be and not be P. This is described by a single word, 'avaktavya,' which means indescribable. This is precisely what we meant when we sought to shunt off the enquiry with the words 'it depends." The Jaina thinker does not seek to evade the difficulty by stratagem, subterfuge or even by diplomatic evasion. He is ready to give a direct answer to a direct question; but it is no concern of his, if the questioner happens to be good only at putting questions, and no further.
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"It depends," and "it all depends," would be very good answers. to our direct question, if they did not leave the door open to further discussion. As it is, the questioner is not satisfied, and may insist on a direct answer to his direct question, as the cross-examining counsel does at times-' answer me with a simple yes or no !'
To such a question, put with all the curt brevity of a metaphysical inquiry the Jaina Philosopher gives the one-word answer' indescrib-able.' This simply means that the human language knows of no word
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